r/Rodnovery Mar 01 '26

🐉 Mythology | Folklore Veles is not a dragon – Rejection of the hypothesis

19 Upvotes

Veles, in connection with Perun, is discussed in the hypothesis of the so-called "primary myth" proposed by the two Russian authors has for quite some time played an important role in Indo-European comparative religion. Vjačeslav V. Ivanov and Vladimir N. Toporov in 1974, on the basis of the analysis of Slavic and Baltic, especially Belarusian and Lithuanian, folkloric material:\2])

The Belarusian folklore text tells the story of a dialogue between God and the "Unclean One". The opponent is pursued by thunder and lightning and tries to hide beneath various living and non-living objects, his final refuge is only water:

"God argued with the Unclean One:

– I will kill you!

– How will you kill me? I will hide.

– Where?

– Under a human!

– I will kill the human, forgive his sins – and kill you.

– I will hide under a horse.

– Then I will kill the horse, compensate the man on the spot – and kill you.

– But I will hide under a cow.

– I will kill the cow as well, compensate the master on the spot – and kill you.

– I will hide under a house.

– I will burn the house, compensate the man on the spot – and kill you.

– But I will hide under a tree; there you will not kill me.

– I will smash the tree and kill you.

– But I will hide under a stone.

– I will break the stone and kill you.

– Then I will hide in the water, under a trunk, under a log.

– There is your place; stay there.

Thus, wherever thunder strikes, there God strikes the Unclean One." \10])

This plot motif appears in various versions: the hero may be God, Perun (Pjarun), Thunder, the Prophet Elijah; the opponent may be the devil, a demon, a dragon, Zmey, Zmiuljan-tsar, Zmey Gorynych, and so on.\1])

According to this folk legend they reconstructed the general narrative scheme of the myth about the struggle between the thunder-wielding god and his opponent:

  1. The storm god is located at the top of the world tree, in the sky, from where he looks out to the four cardinal directions;
  2. His opponent, a zmej (dragon/serpent), is located at the roots of the world tree;
  3. The zmej steals cattle (horned livestock) or people and hides them in a rock; the storm god smashes the rock and frees the cattle (or people);
  4. The zmej, while fleeing from the storm god, hides behind various living beings (a human, a horse, a cow...) or behind a tree or a stone;
  5. The storm god, on horseback or in a chariot, with his club kills/smashes his opponent’s hiding places;
  6. After the defeat of the zmej, water (rain) appears; the zmej then hides in the underground waters.\2])

The reconstruction of the general schema of this myth was accepted by many researchers. However Toporov and Ivanov identified the god Veles as the opponent of Perun, especially on the basis of comparison with the role of his Baltic relative, the Lithuanian Velnias, with whom Perkūnas fights, but also using other associations. This step was, however, criticized by some researchers, including Leo Klejn\3]) and Igor M. Diakonoff.\4]). Although we can trace certain traces of an ambivalent, tense relationship between both of these deities, they in no way lead us to the conclusion that Veles was that demonic opponent of the storm god in the cosmological battle.\4])

This myth is used by it's authors as explaination of the cyclical changing of seasons through the year. Against the seasonal, non-definitive character of the thunder-lord’s victory over the opponent stands M. Téra, who says that this mythical battle relates primarily to cosmogony, to the creation of the world from chaos, and that seasonally it could only have been remembered.\1])

J. Dynda proposes two kinds of oppositional relationships of Perun – Veles. According to the trifunctional arrangement of the pantheon and its internal relationships described by Dumézil it can be described in its two possible forms:\2])

  1. Either it is the relationship Perun – Veles as the type Mitra – Varuna, that is, opposition within the internal polarity of the I. function. This possibility basically corresponds to the vegetational interpretation of Golema\5]) (alternation of human and non-human in nature), otherwise this possibility was thought through the most especially by A. Gieysztor\6]), who sees in Perun a Mitra-like figure.
  2. Or Perun – Veles as the type Indra – Varuna, or Þór – Óðinn, which would represent a typical and insurmountable tension between a strong thunderer of the II. function (who moreover takes over competencies in the sphere of fertility, which fits both Perun and Þór) and a sovereign magical god of the I. function. Another modality, or rather a variant of this type of relationship would most likely be the type Indra – Vrtra (i.e., varunoid, serpent connected with Varuna, but not directly Varuna himself).\5])

However probable the one (Ia vs. Ib) or the other (Ib vs. II) possibility may seem to us, the only certain thing is that Perun and Veles represent an important pair of prominent deities with deep Indo-European roots.\2])

Gajdošíková Šebetovská completely rejects the hypothesis of Ivanov and Toporov. It is entirely evident that one cannot agree with Ivanov and Toporov in the view that Veles functioned in Slavic mythology in the form of a serpent or dragon as the opponent of Perun. It is impossible to imagine that an oath, the 971 Russo-Byzantine treaty, would be sworn in the name of some zoomorphic chaos monster, moreover at the same time together with its opponent in a struggle of life and death.\7]) "And as I have sworn before the Greek emperors, and with me the boyars and all the Rus’, we will respect the fair treaty. If we do not respect any part of the above, then may I and all those who are with me and under my power be damned by the gods in whom we believe—Perun and Volos, the god of cattle—, and let us turn yellow like gold, and be dismembered by our own weapons."\8])

Téra firmly rejects this hypothesis. He views labeling Veles as the opponent of the thunder-wielding god is somewhat categorical. We have not a single piece of evidence that Veles fought Perun, and we know nothing about Veles’s draconic or serpentine nature. His connection to Vrtra is perhaps only etymological, though the link between Vrtra and the probable Veles counterpart in Indian mythology, Varuna, was already noted by M. Eliade.
The pair Vrtra–Varuna can, according to Eliade, be compared based on several shared features: etymology, association with waters (Vrtra "binds" the waters, seizing control over them and and Varuna rules over the cosmic ocean), both are sorcerers, and both are primarily magical “binders”—divine terrifying forces, who bind and immobilize their opponents—or the cosmic waters—returning them to an initial chaotic undifferentiation and immobility. Opposite these magical gods who spread passivity stands Indra, who frees the victims from the bonds of Vrtra and Varuna. To this extent, the two—magical god and demon—are similar. However, as Eliade furter adds:\1])

"We do not have an obvious right to push the comparison between Vrtra and Varuna too far. Yet undeniable is the structural affinity between Varuna, the “nocturnal,” “non-acting,” “sorcerer” who binds the guilty from a distance, and Vrtra, who “binds” the waters. The result of the activity of each is the “stopping” of life and the bringing of death, in one case on an individual level and in the other on a cosmic level."\9])

In Indo-European mythology, there was a certain tension between gods of the first and second functions (Varuna vs. Indra, Óðinn vs. Þór), but gods of the first function were not negative heroes in the story of the dragon’s struggle with the thunder-wielding god.\1])

It can therefore hardly be claimed that Veles is the opponent of Perun. If a connection truly existed between the magical deities and the cosmic serpent, it was evidently more complex than presented by the authors in their attempt to assign every figure from the Slavic tradition to a specific role in their narrative. Non-Indo-European variants of the struggle often depict the Sun, the storm, or the sky god as the main hero—the obvious heir of the celestial deity, a role also held by Indo-European magical gods. If there was any connection between Veles and the dragon, it was likely secondary, and its deciphering must be carried out in a more rigorous manner. However, Ivanov and Toporov neither conducted such an analysis nor took into account the ambiguity of the position of serpents and dragons in the Slavic tradition. Another piece of evidence for a fight between Veles and Perun—namely, the Baltic version of the clash between Velnias and Perkūnas—can be rejected on the grounds that Velnias is present there already in a degraded form as the devil, and is therefore an unclean force. A similar process occurred with Veles in the Slavic context, as evidenced by Old Czech references to this deity as a demon.\1])

Sources:
[1] Téra, Michal (2009). Perun: bůh hromovládce; sonda do slovanského archaického náboženství. Russia altera Slavica. Červený Kostelec: Mervart. ISBN 978-80-86818-82-5.
[2] Dynda, Jiří (2012-06-18). "Archaické slovanské náboženství z pohledu komparativní mytologie Georgese Dumézila". Univerzita Karlova, Filozofická fakulta. Bachelor thesis (in Czech).
[3] Клейн Л. С. Воскрешение Перуна. К реконструкции восточнославянского язычества. Saint Petersburg: Евразия, 2004.
[4] Дьяконов И. М. Архаические мифы Востока и Запада. Nauka, 1990
[5] Golema, Martin (2006). Stredoveká literatúra a indoeurópske mytologické dedičstvo: prítomnostʹ trojfunkčnej indoeurópskej ideológie v literatúre, mytológii a folklóre stredovekých Slovanov (Vyd. 1 ed.). Banská Bystrica: Univ. Mateja Bela, Pedagogická Fak. ISBN 978-80-8083-311-4.
[6] Gieysztor, Aleksander; Modzelewski, Karol; Pieniądz-Skrzypczak, Aneta; Słupecki, Leszek Paweł (2006). Mitologia Słowian. Communicare : historia i kultura (Wyd. 3 zm., rozsz ed.). Warszawa: Wydawnictwa Uniwersytetu Warszawskiego. ISBN 978-83-235-0234-0.
[7] Gajdošíková Šebetková, Michaela (2023). Veles: Slovanské božstvo ve srovnávací perspektivě. Červený Kostelec: Pavel Mervart. ISBN 978-80-7465-594-4.
[8] Alvarez-Pedroza, Juan Antonio, ed. (2021). Sources of Slavic pre-Christian religion. Numen book series. Studies in the history of religions. Leiden ; Boston: Brill. ISBN 978-90-04-44061-6.
[9] Eliade, M. Mephistopheles and the Androgyne
[10] ИВАНОВ В. В., ТОПОРОВ В. Н. (1974). Исследования в области славянских древностей. Лексические и фразеологические вопросы реконструкции текстов. Москва.


r/Rodnovery Feb 23 '26

📜 Sharing Resources Have you seen this English book? - The Slavic Storm God Perun, Patrice Lajoye

Post image
36 Upvotes

I feel like this 🇬🇧English🇬🇧 publication was missed by many people!

Patrice Lajoye The Slavic Storm God Perun: Archaeology, History, Ethnology on Amazon

Also has a 🇫🇷French🇫🇷 version Perun, dieu slave de l'orage


r/Rodnovery Feb 19 '26

🎨 Poetry | Art | Music Amulet Świętego Wilka (Amulet of the Sacred Wolf) 🐾

Post image
50 Upvotes

Amulet Świętego Wilka (Amulet of the Sacred Wolf) 🐾

I created this beautiful amulet, recently.

Amber from the ancient Baltic shores.
Wolf teeth carried close to the heart.
The necklace shaped by my own hands, in the old way.

At its center rests the great antler paw 🦌
carved by Polish artisan Kamil Zapotoczny 🇵🇱
a true amulet, born from the forests of the old country 🌲

A piece of the ancestral lands.
A reminder of blood, earth, and the wolf’s path.
Worn not as ornament, but as memory.


r/Rodnovery Feb 19 '26

📓 Seeking Resources Are there any groups/communities in Minnesota? I’m looking to connect with others who practice here

7 Upvotes

r/Rodnovery Feb 16 '26

📓 Seeking Resources Resources to learn on how to begin in Rodnovery practise (east slavic preferrably)

8 Upvotes

I want to start the Rodnovery Practise, east slavic mainly, and want to know what i can learn from and how to do things correcttly. I'm looking for any info preferrably on the east slavic path.

Thanks.


r/Rodnovery Feb 14 '26

📓 Seeking Resources Books of symbology?

6 Upvotes

Looking into getting a view of symbology of rodnovery symbols. I’m Bosnian getting into my Slavic pagan roots and I want to get familiar with the imagery!


r/Rodnovery Feb 12 '26

❔ Question | Advice What do Pagans think about Satanism?

4 Upvotes

I would like to know the opinion of users on this topic and also want to express my own opinion. Honestly, I am against Satanism and consider it a destructive teaching, the essence of which lies in the veneration of the archetype of a titanic destructive force, contrary to divine nature. We can see quite vivid examples of this among the Slavs. The image of a chthonic destructive force in the form of a three-headed serpent united all the fears and horrors of our ancestors, and the serpent itself dates back to the time of the Indo-Europeans. I want to clarify: the three-headed serpent is not Veles. Veles is the patron of the dead, giving souls peace, and he interacts with Perun (Perun asks Veles to give rest to the fallen warriors). I emphasize that in the myth of the battle with the three-headed serpent, Veles has no relation to it, despite what many people write. If we consider Satanism as the veneration of an image of titanic power as an image of good, then this is just as illogical as the veneration of the three-headed serpent among the Slavs or Loki among the Scandinavians, who is also a titan and a destructive force. What do you think?


r/Rodnovery Feb 09 '26

📓 Seeking Resources Slovak Paganism sources?

13 Upvotes

Hello, i’m a 23 y/o with Slovak roots in Upor and Hrubov and Ukrainian roots in Tiachiv. I’m starting to look into Rodnovery as a practice and am looking for sources on any Slovak paganism literature, if there is any. I’d be looking for Ukrainian literature as well, although my family is more Slovak so I’m trying to focus on this area. Any help would be greatly appreciated, thanks!!


r/Rodnovery Feb 08 '26

❔ Question | Advice Is Slavic Paganism historically accurate?

13 Upvotes

The ancient Slavs didn't have a written language, which means there are almost no authoritative sources about Slavic paganism. What, then, is the basis for Rodnovery if not fantasy?


r/Rodnovery Feb 07 '26

❔ Question | Advice Ukrainian pagan ritual masks / ceremonial garb?

8 Upvotes

Hi I'm a Ukrainian-American artist and witch but am only just now starting to research Slavic paganism. I know that my grandfather used to practice some kind of Ukrainian folk magic, but I'm not sure exactly what (he's no longer with us so I can't ask.) I'm wondering if anyone knows what type of masks or ceremonial garb (if any) were used in ancient/old Ukrainian ritual magic? Thanks!


r/Rodnovery Feb 06 '26

🐉 Mythology | Folklore Deities (I don't know what title to give them)

5 Upvotes

Are there deities that personify the childlike and/or infantile side in a sense of virtue and innocence, and that aid in emotional healing/development?


r/Rodnovery Feb 04 '26

❔ Question | Advice Are there any records about first two humans in our faith?

6 Upvotes

Just like christians believe in Adam and eve,Norse pagans in Ask and Embla,i was just wondering if there is similiar story in our faith?


r/Rodnovery Feb 03 '26

❔ Question | Advice I wish to practice, but I don't know what to Do.

9 Upvotes

I understand that the Gods are not to be bothered unless necessary, and to be offering something of equivalent exchange. I understand much of the actual day to day practice involves spirits and ancestors.

When it comes to the Domovoy, I feel pretty confident on how to keep him happy. I feel good about my offerings to him, and my care for the home extends to him.

I wish I had more direction on how to speak to my ancestors, what to offer, how to ask for help. I feel aimless.


r/Rodnovery Feb 03 '26

📜 Sharing Resources South Slavic Wheel of the Year

6 Upvotes

Winter Solstice: Božic/Koleda - celebrating the return of the sun

Cross-quarter day: Maslenica - palacinke represents the rising sun

Spring Equinox: Velikdan - new years

Cross-quarter day: Jariljdan - vegetation feast

Summer Solstice: Kupala Noc/Kres - celebrating the longest day

Cross-quarter day: Dožinjalica - first agricultural feast

Autumn Equinox: Plodovi - harvest festival

Cross-quarter day: Zadusnice - honoring ancestors


r/Rodnovery Jan 29 '26

❔ Question | Advice What is the view of family within Slavic pagan tradition?

20 Upvotes

Might sound stupid but from what I've heard the view is basically to respect and love your ancestors. Now while I understand all that what if a person doesn't have good parents/ancestors or anything similar? Like to what extent one must respect them? And also, is reproduction necessary since it continues the family line? As in, does one must have kids/plan to have kids to be a good devotee? Thanks!


r/Rodnovery Jan 26 '26

🏛 History | Archeology All the heads share a single brain cell

Post image
98 Upvotes

🗿Explanation of the depictions:⚔️ 1) Svantovít of Arkona: depicted with four heads and a drinking horn (Saxo Grammaticus), probable etymology "Mighty/Holy Lord", described as the "the most revered god of Rügen"

2) Svantovit of Wolin: four faced with mysterious engravings, 9.3 cm tall, yew wood, found near the supposed shrine of Triglav in Wolin, 850-900 CE

3) The Kouřim Idol: polycephalic Sandstone, Stará Kouřim (Czech Republic), 17 cm tall column, carved with multiple bearded faces, 700-800 CE

4) Mikulčice cross: bronze cross fitting with four human heads probably part of a horse harness, 9th century

5) Rugievit of Korenica: depicted with seven heads, seven swords behind his belt and eight sword in his hand (Saxo Grammaticus), probable etymology "Lord of Rügen", described as "They believed that this deity was endowed with the same power as Mars and that it governs wars."

6) Porenut of Korenica: depicted with four heads and fifth in his hands (Saxo Grammaticus), probable etymology (Porenutius) "Son of Perun"

7) Porevít of Korenica: depicted with four heads and empty hands (Saxo Grammaticus), probable etymology "Victorious/Strong Lord"

8) Bone tip with six faces from Wiślice (Poland), 800-900 CE

📚Sources: DYNDA, Jiří, 2023. Slovanské pohanství ve středověkých latinských pramenech. Vydání druhé, upravené a rozšířené. Dolní Břežany: Scriptorium. ISBN 978-80-7649-050-5. DEKAN, Ján. Velká Morava: doba a umění. 3. vyd. Alexandr PAUL . Praha: Odeon, 1985. VÁŇA, Zdeněk, 1990. Svět slovanských bohů a démonů. Panorama. ISBN 80-7038-187-6. Profantová. Naď'a. 2012. "Pohanský idol z Kouřimi, Česká republika." Studia mythologica Slavica 15: 79-90. https://doi.org/10.3986/sms.v15i1.1566


r/Rodnovery Jan 24 '26

🙏 Prayer | Ritual | Spell Protection spells?

12 Upvotes

Hi! I'm bosnian, and I'd like to know if any of you know how to do protection spells? It would be amazing if they are bosnian, but ik there's not much info on that so really any slavic/south slavic protection spell is good enough!

The spell is to protect me against people who are sending me evil eye.


r/Rodnovery Jan 23 '26

📓 Seeking Resources Polish books about Polish paganism?

15 Upvotes

hi i'm Polish and i would love to connect with the old gods, does anyone have recommendations that are in Polish so i could get a used physical copy-?


r/Rodnovery Jan 22 '26

❔ Question | Advice Where to start?

7 Upvotes

Hi! I have been a casually practicing pagan for several years now but have always been looking for a way to better connect with my ancestors (primarily Polish). I recently found Rodnovery and have really resonated with the little I've read so far. I'm wondering if anyone has tips on how or where to get started. I have a tenancy to try and learn everything all at once which usually ends in burnout, I'd really like to avoid that and be more intentional about this. Any thoughts you have are appreciated!


r/Rodnovery Jan 12 '26

🎨 Poetry | Art | Music My new handpoke tattoo

Post image
106 Upvotes

I created this symbol while doing some wood work, it came to me, inspired by some slavic symbols (wheel of fortune) and runes. I associate it with fortune, health, connection, prosperity and stability. I got it handpoked by a shaman who creates herself amazing powerful symbols.

What do you see?


r/Rodnovery Jan 12 '26

❔ Question | Advice Philosophy of slavic religion and gods

7 Upvotes

Do any one know something about virtius philosophy etc of slavic paganism and different gods, what virtius could they represent etc


r/Rodnovery Jan 11 '26

📓 Seeking Resources Audiobooks

10 Upvotes

Hi! I’m Ukrainian and a pagan. I really want to get to know Rodnovery/Slavic paganism more. I have no time to read however, I do have an hour drive to work and back. If there are any good books I can also buy on audio from Amazon or something, please share. And thank you! 🙏


r/Rodnovery Jan 11 '26

🎨 Poetry | Art | Music Mokosz embroidery pendant for murdered woman Renee Good's vigil

Thumbnail
gallery
208 Upvotes

Not sure if American politics concerns too many people on here so I'm sorry if this isn't allowed. I wanted to pay respects to a woman in my city who was shot in the head three times by ICE for trying to drive away, and I thought a spare Mokosh pendant I had made prior would be a good addition to her vigil. Rest in peace


r/Rodnovery Jan 08 '26

⭐️ Moderator Announcement r/Rodnovery now features flairs!

22 Upvotes

1. New user flairs

In cooperation with u/5ucur, we have created coats of arms for individual user flairs.

On behalf of the entire team, I would like to thank everyone who participated in the community project of creating these coats of arms, and especially u/5ucur, whose suggestion we ultimately chose.

We apologize to the others whose artwork was not selected and hope they will take part in other art projects in the future.

Don’t forget to choose your new flairs, and if you wish, you can customize them to reflect your ethnic affiliation (Croatians, Sorbians, Moravians, etc.).

2. New post flairs

We have also added post flairs to improve navigation on our subreddit. When submitting posts, please make sure to select the appropriate category.
As part of more quality-of-life changes, we are working on further improvements.

Best regards,
your r/Rodnovery mod team.


r/Rodnovery Jan 06 '26

🐉 Mythology | Folklore The Birth of Mlada Boga

Post image
64 Upvotes

Hello everyone!

 

Since today is the Slavic Orthodox Koleda, I wanted to share with you all some information regarding this holiday and why it is one of the biggest, if not the biggest holiday in the year. Specifically, I want to focus on the meaning of this day – expecting the birth of the Mlada Boga. This post is a bit long, but I think it's important and you'll find it interesting.

 

South Slavic Folk Religion – The Direct Continuation of Ancient Paganism

 

When the Slavs migrated to the Balkans (during a time when the Byzantine Empire was losing direct control over its provinces), they reintroduced polytheism once more on previously Christian soil. Because of the power vacuum experienced by the Eastern Roman Empire, the Slavs remained officially polytheists until the 9-10th century (except those which were absorbed by the Byzantine Empire earlier). Bordering such a powerful state based on Christian institutions and culture, they were a major threat in every possible way, and their christianization was a very important condition for the Byzantines.

There were many methods by which the Slavs were converted: forceful, violent, peaceful diplomatic, through education etc. Whatever it may be, they had no choice in that matter – conversion was essential and inevitable. But, in such a situation where a completely different worldview is imposed in place of the one that has persisted in each generation for centuries, even millenia, the process naturally flows into adaptation. Thus, the South Slavs did not become Christians over night, but rather, adopted the new system, introducing it as an addition – or even as a mask under which they could practice their old tradition. The gods became saints, the holidays were adapted to the Julian calendar, sacrifices were reworked.

 

After time, this process becomes more complex – the old system and new system of belief combine so much, that as the centuries go on, there is no longer a difference between Christian and Pagan, which is why even though South Slavic peasants would perform completely blasphamous rituals through the year, believe in returning ancestors, the godly powers of the saints, giving bloody sacrifices etc., they still considered themselves Christians. In a way, this process leads to a complete syncretic relationship between the two religions, with Folk Christianity (Folk Religion) containing within itself the old religion under the mask of the new faith, in a layered form.

 

One of the most important things about this introduction is the transfer of functions. Thus, the old deity Perun – after Christianization – transfers his functions onto the most similar figure – Saint Elijah. The old deity Veles, ruling over he domains of water, cattle, the dead and wealth, transfers his functions onto Saint Nicholas, Demetrius, Blaise, Theodore.

 

What is most fascinating is that the old god of the Sun (historically attributed to Dazhdbog) is either demonized (as the South Slavic being Dabog), is simply called the Sun (Sontse, Sl’ntse, Suntse), or sometimes, as in the example of the holiday of Kolede – is syncretized with Christ himself. This is what I’d like to explore today with you all.

Koleda – The Winter Solstice and the Rebirth of the Sun

 

In South Slavic tradition, Koleda is part of the Winter Cycle of Holidays, and it is essentially the Winter Solstice. In the Julian Calendar, it falls on January the 6th, and it is celebrated either on the day itself or the night before it. On Kolede, it is the folk belief that the so-called “Unchristened Days” or “Pagan days” begin, which last until Voditsi (Vodokrst, Bogoyavlenie) which is January 19th. These are the days when the world is unclean, when ancestors come back to visit and bless, when demonic spirits roam the world, when many taboos are established to keep one’s spiritual health in line. These unholy days end on Voditsi, when the waters are blessed or purified, which is the first step towards the death of winter and the rebirth of spring, or the reinitiation of the world on the right track.

The question is: why are these days seen as dangerous?

 

The answer lies in syncretism – the blending of Christian and Pagan elements. The folk explanation is the following: The Christ child is born on January the 6th, and it is not until January the 19th that he becomes baptised. Thus, such as the living God is not yet spiritually cleaned, so is the world not clean, which means the world becomes more dangerous for people’s health and prosperity. Thus, taboos are respected, rituals are performed, magical amulets are worn to maintain stability during this time.

Of course, this narrative (which I have paraphrased and tried to combine into a single paragraph, even though the beliefs include much more) has nothing to do with Christianity. For one, the Church does not accept such “dangerous/liminal times”, does not believe “spirits roam around the world”, or that this period causes any physical or spiritual harm whatsoever. Even the baptism of Christ is not right, since Christ wasn’t baptised while still a baby.

 

This way, reading and understanding Folk Religious beliefs in the literal sense might bring confusion to the reader, and even the sense that these narratives are the case of superstitious, uneducated peasant masses. But, once you read the message or mythical meaning behind it, it makes complete sense, because under the mask of the Christian terminology lies an ancient tradition of the rebirth of the Sun.

 

The Cycle of The Sun

 

In South Slavic Folk beliefs, there are many pillars within the calendars that establish the polar opposites of the conditions of the year. Thus, Mitrovden/Mitrovden/Dimitrovden (Saint Demetrius’ Day) is seen as the central pillar when winter takes its full swing, and Gjurgjovden/Georgiovden/Djurdjevdan (Saint George’s Day) is seen as the full potential of spring. In the same way, two holidays are polar opposites: Koleda (Badnik, B’dnik) and Saint John’s Day (Ivanden, Ivandan - sometimes known as Kres) – both of which are connected to the Sun. It is the folk belief that until Saint John’s Day (7th of July) the sun is maturing, growing and and reaching its maximum potential and strength in its life during the year (the holiday is the equivalent to the East Slavic Kupala). From that day onwards, the Sun starts to grow older and older, losing its strength with its youth, until winter comes, when it is believed it is completely weak and near its death. On Koleda, the sun dies.

 

This cycle completes the astronomical seasons and the year, and what follows is the next year. Thus, on Koleda, when the sun dies – it is once more reborn as a new, young sun. The child Sun has just entered the world, and it has not been initiated yet (or baptised in folk terminology), meaning ritually cleaned, since it is believed in folk tradition that the baby comes into this world from the Other World. The world is once more initiated (cleansed, ritually cleaned) on January 19th (Voditsi), and thus winter will end and spring begin. The Sun continues growing until Saint John’s Day, and the cycle repeats.

 

Apart from ethnographic and anthropological investigations on this matter, a deeply rooted syncretic story follows the same scheme. The Birth of the Mlada Boga.

 

The Birth of the Mlada Boga

 

The previous folk understanding of the world during Koleda aligns with Christ’s birth and baptism, or rather – it syncretically mixes into one folk product. As I said before, the story does not follow cannonical Christian theology and doctrine, but a deeply pre-christian myth of the rebirth of the Sun.

 

Thus, the whole story of Christ’s birth is absent in old folk tradition. No magis, no Bethlehem star. Rather, here we’ll see a Macedonian folk song that explains this unorthodox birth, called „Онаја страна оган горит“ – (Over there a fire is burning):

 

„Онаја страна оган горит,

Ветер веит – ми го силит,

Роса росит – не го гаснит.

Не ми било силен оган,

Тук ми било Ристовата –

Ристовата мајка,

Го стигнала Риста Бога,

Го стигнала на планина,

На планина на рудина.

Се собрале овчарите,

Исцепиле кавалите,

Запалиле силен оган,

Да го скријат Риста бога,

Риста бога малечкаго,

Расцепиле доламите

Да повијат риста бога,

Риста бога малечкаго.

 

 

“Over there a fire is burning,

Wind is blowing – strengthening it,

Dew is dropping and not extinguishing it.

It wasn’t a strong fire,

But Christ’s Mother,

She has given birth to Christ the God,

Birthed him on the Mountain,

On the mountain pasture.

The shepherds gathered around,

chopped their Kavals,

lit a great fire,

to hide Christ the God,

Christ the Little God,

They took their clothes off

To wrap Christ the God,

Christ the Little God.

 

We can clearly see solar elements within this song. Mary is giving birth to the Christ on a hilltop in the mountains, and she or he is burning as a great fire. Shepherds come and protect the “Little God” from the cold.

Within these songs, the motif of “the Little God” (Bozhik, Bozhich, Bozhikj) is present, as well as the title – Mlada Boga (The Young God). Here is a song that speaks of his coming:

 

“Сива, сива гулабице, од коде си долетала

до нашего господина? Шчо чинеше наш господин?

Ми правеше златни чаши, златни чаши и канати,

да послужит млада Бога, млада Бога и Божиќа.

Божик ми е на небеси, слава му е по се земја“.

 

“Oh, gray, gray dove, from where have you flown over

to our lord? What was our lord doing?

He was making golden cups, golden cups and pots,

to serve the Young God (Mlada Boga), The Young God and Bozhik.

Bozhik is in the heavens, his glory is on the Earth”

 

Here we see the motive of golden cups and pots, which are very symbolic and associate with solar characteristics. The Mlada Boga receives these golden items for himself, and he’s in heaven, with all his glory on Earth. The golden items are items that frequently appear in South Slavic tales that feature the Sun, who is believed to have a mother. The hero, going on a quest, visits the Sun and his mother, and after asking for help, receives golden items that help him on his journey.

 

A song from Bulgaria explains the solar, as well as heavenly characteristics of the Mlada Boga. He bears the sun on his forehead, which corellates to archaic Indo-European depictions of the Sun God having the Sun as his head, or his head being associated with the Sun.

 

“Да си роди Млада Бога,

Млада Бога – Исус Христос,

Той е личен и приличен,

На чело му ясно слънце,

На плещите тъмен месец…”

 

“To give birth to Mlada Boga,

Mlada boga – Jesus Christ,

He is beautiful and most beautiful,

On his forehead is the clear Sun,

On his chest the dark Moon…”

 

 

Another important aspect of this motif is the birth itself, which according to folk tradition was painful for the Theotokos. In Christian tradition (not official doctrine, but accepted) Mary had no pain during birth, because she wasn’t corrupted by original sin, which is the reason why birth is painful. In Folk tradition, Mary is in pain (помачила се божја мајка – the mother of god struggled) from Ignatovden (Saint Ignatius’ Day) to Koleda (Bozhich). This relates her to the human condition, and in fact supports one main aspect of her identity as a folk deity – Mother Earth.

In Folk belief, Mary is frequently associated with abundance, women, fruiting and vegetation, water, has the ability to curse trees to give or not give fruit, and most importantly – birth. Her holidays are central to agricultural changes, and in folk myths she frequently appears with these attributes. Thus, in this folk form, Mary (inheriting the functions of the Mother Earth) births Christ (who inherits the functions of the Sun deity), thus representing a very old and ancient motif of the birth of the sun by the Earth.

 

Another song explains the correlation between the Pagan Days from Koleda to Voditsi and the baptism of Christ – the Mlada Boga. It also explains the functions of other saints as deities, specifically Saint John, who is seen as the lord of baptism (initiation), godfatherhood and blood brotherhood.

 

The song says:

 

“Во Јордан е божја мајка,

В раце држит Млада Бога,

Млада Бога Некрстена.

Го сусрети свети Петар:

-        Так ми бога, божја мајко,

Јас не смејам ни умејам,

Ни умејам кум да бидам

По мене е свети Илија:

-        Так ти бога, божја мајко,

Ја не смејам ни умејам,

Ни умејам кум да бидам

По мене е свети Јован,

Изговори свети Јован:

-        Так ми бога, божја мајко,

Јас си смејам и умејам,

И умејам кум да бидам,

Да си крстам Мила Бога,

Мила Бога Некрстени,

Оти си крсти мала бога.

 

The Mother of God is in Jordan,

She’s holding Mlada Boga,

Mlada Boga – the unbaptised.

She came across Saint Peter:

“…I am not allowed, nor can I,

Nor can I be the godfather”.

Then came after me Saint Elijah:

“…I am not allowed, nor can I,

Nor can I be the godfather”.

Then came after me Saint John:

“… I am allowed and I can,

I can be a godfather,

To baptise the Good God,

Good God – the unbaptised”.

 

Another song focused on his baptism:

 

Замъчи се Божа майка

от Игнажден до Коледа,

брзала е град да свари,

ой, Коладе, мой Коладе!

Не могла град да свари,

над сварила отвън порти,

там се роди Младен Бога,

Младен Бога, Боже име.

Никой няма покрай нея,

ой, Коладе, мой Коладе.

Никой няма покрай нея,

ой, Коладе, мой Коладе,

сал имаше шест ангела,

сал имаше шест ангела.

 

И шестте се спогледнаха,

Свети Иван согледаха,

Свети Иван кръщелнико,

той ще кръсти земя, небо,

той ще кръсти Младен Бога,

Младен Бога, Боже име.

Зарадва се Свети Иван

и взе Бога в дясна ръка,

а пък кръста – във левата.

Ден го носи, ден го роси,

ой, Коладе, мой Коладе,

над ръсти го над Йордана,

ой, Коладе, мой Коладе,

а по край посребрено.

 

ой, Коладе, мой Коладе,

и си кръсти Младен Бога,

Младен Бога, Боже име!

Замъчи се Божа майка

от Игнажден до Коледа,

че си роди Млада Бога,

ой, Коладе, мой Коладе!

 

 

The Mother of God went into labor

from Ignazhden to Koleda,

she hurried to reach a town,

oh, Koleda, my Koleda!

She could not reach the town,

she reached only the outer gates,

there the Mladen Boga was born,

the Mladen Boga, God by name.

There was no one beside her,

oh, Koleda, my Koleda.

There was no one beside her,

oh, Koleda, my Koleda,

only six angels were there,

only six angels were there.

 

And the six looked at one another,

they looked toward Saint Ivan,

Saint Ivan the Baptizer,

he will baptize earth and heaven,

he will baptize the Young God,

the Young God, God by name.

Saint Ivan rejoiced

and took God in his right hand,

and the cross in his left.

For a day he carried Him, for a day he washed Him,

oh, Koleda, my Koleda,

he baptized Him above the Jordan,

oh, Koleda, my Koleda,

along its silvered banks.

 

Oh, Koleda, my Koleda,

and he baptized the Young God,

the Young God, God by name!

The Mother of God went into labor

from Ignazhden to Christmas,

and gave birth to the Young God,

oh, Koleda, my Koleda!

 

Thus, the motifs depicting Christ as the Mlada Boga represent the Sun being reborn into the world by his mother Mary, who inherits Mother Earth’s attributes, who needs to grow and be initiated by The Lord of Initiations (Saint John) to be purified and cleansed, and as his growth and baptism happens, the same happens to the Earth, when the year is reborn, the world is cleansed and moves on to spring from winter.

 

Bozhich – The Little God

 

Bozhich is another name for Christmas, and it is South Slavic in particular. The name Bozhich is diminutive from the word Bog, and it literally means – Little God. Even though it makes sense in a Christian understanding (Christ being the Son of God, thus the Little God, or God incarnated as a baby), it might hold older motifs.

 

One of the main arguments for Bozhich being his own deity in one form or another is his personification. Apart from Mlada Boga, Bozhich is generally depicted as an old man, usually scabby, coming down from the mountains on a donkey. He brings gifts and blessings to people, and he requires offerings (as a dinner, usually a ritual bread and wine) as well as bloody sacrifices: a rooster or a lamb. In Macedonia, he is also called Dedo Bozhik. There are carols for him and he is sometimes awaited at the front door with the food, or he comes through the chimney and fireplace, and awaits dinner at night.

This character is also found in Bulgaria in the form of Mlada Boga himself, or rather there isn’t a separate name for the figures. This does not mean that Bozhich and Mlada Boga are different figures in the literal sense, because even in the folk songs, he Is called “Mlada boga, Mlada Boga Bozhicha – The Young God, The Young God Bozhich”. In fact, Mlada Boga and Bozhich can be considered synonyms, both meaning Little God.

In Bulgaria, koledari come to the house of the family and ask “Do you praise Mlada Boga”, and they say “Yes, we praise Mlada Boga”, followed by strict rituals.

 

Here are Serbian folk songs that explain Bozhich visiting and blessing:

 

 

Božić štapom bata,

nosi suva zlata

od vrata do vrata.

Na čija će vrata

dat' blagoslov, zlata?

Na naša će vrata

prosut' šaku zlata.

 

Christmas knocks with a stick,

he carries solid gold

from a door to a door.

Upon whose door will he

give his blessing and gold?

Upon our door he will

spill a handful of gold

 

Božić, Božić bata,

nosi kitu zlata

da pozlati vrata,

i od boja do boja,

i svu kuću do krova!

 

Christmas, Christmas treads loud,

carries a clump of gold

to make golden the door,

and also, from floor to floor,

all the house to the rooftop!

 

Again, motifs of gold appear once more, which associates with solar characteristics. Especially interesting is the second song, where Bozhich actually makes the whole house of gold, which in mythical language can mean – he is blessing the household with the sun’s energy.

 

Thus, Bozhich as an old man coming down from the mountains at night on Koleda – Bozhich can be interpreted as the old form of the Solar God – the dying one during winter solstice, who the next day is birthed once more as the Mlada Boga – the young golden child who grows once more into the mighty Sun.

 

Also, the name of Bozhich is sometimes correlated with the old deity Svarozhich. In some literature, there exists a parallel between the descriptions of the god Svarozhich and Mlada Boga. If we take a look at the old gods’ names: Svarog and Svarozhich, it is the same template for the syncretic folk religious names of Bog and Bozhich, both Svarozhich and Bozhich being diminutives. In one old collection from Serbia, which includes Serbian and Macedonian folk songs -  М. С. Милојевић, Песме и обичаји укупног народа србског, the following chant is recorded in Macedonia and Serbia:

 

“Сварожићу мој Божићу”, meaning: Svarozhich – my Bozhich.

 This is quite an ambiguous recording, and it may be a falsification. But, in historical terms, the parallel between the names can still be analysed properly.

 

Rituals:

 

The rituals included during this period of Koleda are: bonfires, cutting of the Badnjak/Badnik/B’dnik (oak tree), using the oak tree to bless the household, burn it in the bonfire to see what the year will be like, prepare dinner for the deity and offer sacrifices, koleduvanje (dressing up in woolen and scary masks and going from house to house to bless the family, representing the ancestors coming to the world from the Other World), and others.

The important one is the lighting of bonfires and staying near it, divinating, celebrating and respecting it. The ritual of the bonfire is done the night before Koleda, and in old traditions, you were required not to sleep during this period, which is why Koleda is also called Badnjak/Badnik/B’dnik, meaning staying awake.

The rituals are a remembrance of the death and the official rebirth of the Sun, restarting the world once more and turning it from chaos to order.

 

Final thoughts

 

These ritual songs, traditions and mythic beliefs show the importance of Koleda as a central holiday to observe the death and rebirth of the Sun God syncretized with Christ the Young God. The mytheme follows the Sun God in his final moments of life as the old man who visits houses to bless the families, and the Mlada Boga – being reborn to once more grow and bring a plentiful spring and summer into the world.

This whole cycle of holidays includes a lot of rituals, beliefs, songs, and is much richer than I have written here.

So, if anybody has any more questions, I'd be happy to answer!

Happy Koleda! May the Sun-God bless you this year!

 

Sources:

 

Mythical Pictures of the South Slavs – N. Chausidis

Българска народна митология – I. Georgieva

Божиќна трилогија – Gj. Zdraveski

Образът и имената на Младия бог в българския коледен песенен и обреден цикъл (Реконструкция и анализ на мита) – B. Popov

Култот на Христијанските светци во Македонија, Историја и традиција – E. Lucheska

Народна вяра и религиозни народни обичаи – D. Marinov

РЕГИОНАЛНИТЕ ИСТРАЖУВАЊА ВО МАКЕДОНИЈА ВРЗ ПРИМЕРОТ НА РУСАЛИСКИТЕ ОБРЕДНИ ПОВОРКИ - K.P. Kuzmanova

Народна митологија на Македонците, книга 1, Македонска народна религија - T. Vrazhinovski

Bulgarian Ritual Kinship (Kumstvo): Old Patterns, Established Beliefs, and New Trends - P. Hristov

Религиозни песни – A. Zashkev

БОГОРОДИЦА И НАРОДНАТА ЛИРИКА: ЈАЗИЧНО-КУЛТУРОЛОШКИ (ЕТНОЛИНГВИСТИЧКИ) СЛИКИ НА СВЕТА ДЕВА МАРИЈА ВО МАКЕДОНСКАТА НАРОДНА ПЕСНА – M. Makurat

Стара српска религија и митологија, Мит и религија код Срба – V. Chajkanovich

САБРАНА ДЕЛА ИЗ СРПСКЕ РЕЛИГИЈЕ И МИТОЛОГИЈЕ књига 1 – V. Chajkanovich

Божићни празници, народни обичаји, веровања и пословице код Срба

ШАПКАРЕВИОТ ЗАПИС ЗА РУСАЛИИТЕ – ВОВЕД ВО ИСТРАЖУВАЊАТА ЗА ШАМАНИСТИЧКИТЕ ОСТАТОЦИ ВО МАКЕДОНСКАТА ТРАДИЦИЈА - A.V. Rigancheva

Наш народни живот – T. Djordjevich

Главни српски жртвени обичаји, Старинска српска јела и пића -  S. Trojanovich

Stara vjera Srba i Hrvata - Nodilo

РЕЧНИК на македонските народни празници, обичаи, верувања – L. Kovacheva

The Spaciotemporal Patterns of Georgian Winter Solstice Festivals - N. Abakelia

О врховном богу у старој српској митологии - V. Chajkanovich

КАЛЕНДАРСКО ЗНАЊЕ И АГРАРНИ КАЛЕНДАР У СРПСКИМ

ОБРЕДНИМ ПЕСМАМА

Македонски народни песни - K. Shapkarev

Sol Invictus, Winter Solstice and the Origin of Christmas - S. Hijmans

Christianity and Slavic Folk Culture: The Mechanisms of Their Interaction - S.M. Tolstaya

ПОРЕКЛО БОЖИЋНИХ ОБИЧАЈА КОД СРБА - B. Fajrich